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Though traces of Jewish mystical traditions can be found from the late Second Temple period (536 BCE -70 CE), most scholars begin their histories of Jewish mysticism around the first century of the first millennium.

In rabbinic literature, compiled between the 2nd and 6th centuries, interpreting and expounding the Torah is often presented as the means (among other things) to perceiving the divine throne. A committed scholar who studies Torah for its own sake can experience a mystical transformation that allows him to achieve this mystical vision. According to one account: “If [on Judgement Day] one appears who possesses proficiency in the study of Talmud, the Holy One, Blessed Be He, asks him, ‘My son, since you did occupy yourself with the study of the Talmud, did you gaze upon the Merkavah?’”

Rabbinic texts like this preceded heikhalot literature. They represent a version of what scholar Moshe Idel calls moderate mysticism, as they encourage traditional Jewish practices like Torah study. Idel considers moderate mysticisms like the rabbinic merkavah tradition to be “safe,” because they avoid nontraditional methods that could be viewed as heretical and stay clear of experiential attempts at ecstasy that can have damaging effects on unprepared mystics.

In contrast, heikhalot literature, most of which was edited between the 3rd and 6th centuries, represents what Idel refers to as intensive mysticism, a more “dangerous” form of mysticism. Heikhalot mystics also tried to perceive the divine throne, but they employed non-normative Jewish practices such as chanting magical hymns and recitating divine names. Heikhalot literature describes how these practices helped the mystics ascend into a system of heavens and antechambers that surround the divine throne. Angels stand at the doors of these antechambers and serve as bouncers, checking the spiritual credentials of the mystics who wish to enter. Unprepared mystics who attempt to ascend to higher mystical rungs can be killed by these angels.

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